Tribal Girl Quotes

Okay, here are the top ten reasons why I can't stand my sister Lucy: 10. I get all her hand-me-downs, even her bras. 9. Whem I refuse to wear her hand-me-downs, especially her bras, I get the big lecture about waste and the environment. Look, I am way concerned about the environment. But that does not mean I want to wear me sister's old bras.I told Mom I see no reason why I should even have to wear a bra, seeing as how it's not like I've got a lot to put in one, causing Lucy to remark that if I don't wear a bra now, then if I ever do get anything up there. it will be all saggy like those tribal women we saw on the Discovery Channel. 8. This is another reason why I can't stand Lucy. Because she is always making these kind of remarks. What we should really do, if you ask me, is send Lucy's old bras to those tribal women. 7. Her conversations on the phone go like this: "No way... So what did he say?... Then what did she say?... No way... That is so totally untrue... I do not. I so do not... Who said that?... Well, it isn't true... No. I do not... I do not like him... Well, okay, maybe I do. Oh, gotta go, call-waiting.

I love that I am but one of millions of single girls hitting the road by themselves these days. A hateful little ex-boyfriend once said that a houseful of cats used to be the sign of a terminally single woman, but not it's a house full of souvenirs acquired on foreign adventures. He said it derogatorily: Look at all of this tragic overcompensating in the form of tribal masks and rain sticks. But I say that plane tickets replacing cats might be the best evidence of women's progress as a gender. I'm damn proud of us. Also, since I have both a cat and a lot of foreign souvenirs, I broke up with that dude and went on a really great trip.

The big problem with pornography is defining it. You can't just say it's pictures of people naked. For example, you have these primitive African tribes that exist by chasing the wildebeest on foot, and they have to go around largely naked, because, as the old tribal saying goes: "N'wam k'honi soit qui mali," which means, "If you think you can catch a wildebeest in this climate and wear clothes at the same time, then I have some beach front property in the desert region of Northern Mali that you may be interested in." So it's not considered pornographic when National Geographic publishes color photographs of these people hunting the wildebeest naked, or pounding one rock onto another rock for some primitive reason naked, or whatever. But if National Geographic were to publish an article entitled "The Girls of the California Junior College System Hunt the Wildebeest Naked," some people would call it pornography. But others would not. And still others, such as the Spectacularly Rev. Jerry Falwell, would get upset about seeing the wildebeest naked.

Here is something I have learned the hard way, but which a lot of well-meaning people in the West have a hard time accepting: All human beings are equal, but all cultures and religions are not. A culture that celebrates femininity and considers women to be the masters of their own lives is better than a culture that mutilates girls’ genitals and confines them behind walls and veils or flogs or stones them for falling in love. A culture that protects women’s rights by law is better than a culture in which a man can lawfully have four wives at once and women are denied alimony and half their inheritance. A culture that appoints women to its supreme court is better than a culture that declares that the testimony of a woman is worth half that of a man. It is part of Muslim culture to oppress women and part of all tribal cultures to institutionalize patronage, nepotism, and corruption. The culture of the Western Enlightenment is better. In the real world, equal respect for all cultures doesn’t translate into a rich mosaic of colorful and proud peoples interacting peacefully while maintaining a delightful diversity of food and craftwork. It translates into closed pockets of oppression, ignorance, and abuse. Many people genuinely feel pain at the thought of the death of whole cultures. I see this all the time. They ask, “Is there nothing beautiful in these cultures? Is there nothing beautiful in Islam?” There is beautiful architecture, yes, and encouragement of charity, yes, but Islam is built on sexual inequality and on the surrender of individual responsibility and choice. This is not just ugly; it is monstrous.

In America the quirk was that people were things. Best to cut your losses on an old man who won’t survive a trip across the ocean. A young buck from strong tribal stock got customers into a froth. A slave girl squeezing out pups was like a mint, money that bred money. If you were a thing—a cart or a horse or a slave—your value determined your possibilities.

You say we came out of nowhere, but we sent you messages,” he said, his rifle swinging at his side. “When we took the hen and the chicks, it was to tell you we were going to take your women and children. When we took the ram, it was like taking your tribal leaders, and when we killed the ram, it meant we planned on killing those leaders. And the young lamb, she was your girls.

Power had preyed on weakness here: all kinds of power—local, racial, tribal, royal, national, global, economic—on all kinds of weakness, stopping at nothing, not even at the smallest girl child. But power does that everywhere. The world is saturated in blood. Every tribe has their blood-soaked legacy: here was mine. I waited for whatever cathartic feeling people hope to experience in such places, but I couldn’t make myself believe the pain of my tribe was uniquely gathered here, in this place, the pain was too obviously everywhere, this just happened to be where they’d placed the monument. I gave up and went in search of Lamin.

Now, re-reading Macauley by firelight, Sammy Tigertail struggled to envision the noble and fiercely insulated culture so admiringly documented in those pages. He wondered what the journalist-preacher would say about the twenty-first century clans that eagerly beckoned outsiders to tribal gambling halls, tourist traps and drive-through cigarette kiosks. For not the first time the young man contemplated the crushing likelihood that the warrior he aspired to become had no place to go.

Anglo-Saxon Protestant, otherwise known as WASP, and American Black is always on the bottom, and what’s in the middle depends on time and place. (Or as that marvelous rhyme goes: if you’re white, you’re all right; if you’re brown, stick around; if you’re black, get back!) Americans assume that everyone will get their tribalism. But it takes a while to figure it all out. So in undergrad, we had a visiting speaker and a classmate whispers to another, “Oh my God, he looks so Jewish,” with a shudder, an actual shudder. Like Jewish was a bad thing. I didn’t get it. As far as I could see, the man was white, not much different from the classmate herself. Jewish to me was something vague, something biblical. But I learned quickly. You see, in America’s ladder of races, Jewish is white but also some rungs below white. A bit confusing, because I knew this straw-haired, freckled girl who said she was Jewish. How can Americans tell who is Jewish? How did the classmate know the guy was Jewish? I read somewhere how American colleges used to ask applicants for their mother’s surnames, to make sure they weren’t Jewish because they wouldn’t admit Jewish people. So maybe that’s how to tell? From people’s names? The longer you are here, the more you start to get it.

That was the tribal system at school: the girls—giggly gaggles of Miley Cyrus clones, the jocks in their swaggering gangs … and finally the third category, the ones like Edward Chan—the freaks. Loners, emos, geeks, nerds: the cookies that didn’t quite fit the cookie-cutter machine that was high school.

Night had fallen on Manta by the time we awoke and a cooling breeze was rustling the palm fronds of the tree outside our window. We could hear laughter below as the nightlife of Manta got underway. Girls dressed for clubbing were leaving the hotel hoping to have their world rocked after a night of dancing and wake up to discover he really was Prince Charming in disguise. In truth he would be the tatted-up, dumbed-down, self-involved bad-boy they’d been drawn to like a moth to a flame after several drinks, because he was the male mirror-image of them. The tap-tap of high-heeled shoes designed to accentuate the girls’ derrieres sounded like an ancient tribal mating song being drummed out on concrete.

In America the quirk was that people were things. Best to cut your losses on an old man who won’t survive a trip across the ocean. A young buck from strong tribal stock got customers into a froth. A slave girl squeezing out pups was like a mint, money that bred money. If you were a thing—a cart or a horse or a slave—your value determined your possibilities. She minded her place.

The drama is this. We came as infants “trailing clouds of glory,” arriving from the farthest reaches of the universe, bringing with us appetites well preserved from our mammal inheritance, spontaneities wonderfully preserved from our 150,000 years of tree life, angers well preserved from our 5,000 years of tribal life—in short, with our 360-degree radiance—and we offered this gift to our parents. They didn’t want it. They wanted a nice girl or a nice boy. That’s the first act of the drama. It doesn’t mean our parents were wicked; they needed us for something. My mother, as a second generation immigrant, needed my brother and me to help the family look more classy. We do the same thing to our children; it’s a part of life on this planet. Our parents rejected who we were before we could talk, so the pain of the rejection is probably stored in some pre-verbal place.

When Robert Mugabe, resentful at his overshadowing on the African stage by Nelson Mandela, sent thousands of Zimbabwean soldiers to fight rebels in the jungles of the Congo, in return for diamonds for himself and his cronies, many of the soldiers came back on leave infected. It was said that whole units came back with the virus, shared among them by the bar girls in the noisy village shebeens; and the camp followers who became their ‘temporary wives’ and even bore their children; and by the timid tribal

Marjory Gengler (white American) to Mark Mathabane (black South African) in the late 1970s-- Marjory: Why don't blacks fight to change the system [apartheid] that so dehumanizes them? Mark's Response, from his memoirs: I told her [Marjory] about the sophistication of apartheid machinery, the battery of Draconian laws used to buttress it, the abject poverty in which a majority of blacks were sunk, leaving them with little energy and will to agitate for their rights. I told her about the indoctrination that took place in black schools under the guise of Bantu Education, the self-hatred that resulted from being constantly told that you are less than human and being treated that way. I told her of the anger and hatred pent-up inside millions of blacks, destroying their minds. I would have gone on to tell Marjory about the suffering of wives without husbands and children without fathers in impoverished tribal reserves, about the high infant mortality rate among blacks in a country that exported food, and which in 1987 gave the world its first heart transplant. I would have told them about the ragged black boys and girls of seven, eight and nine years who constantly left their homes because of hunger and a disintegrating family life and were making it on their own; by begging along the thoroughfares of Johannesburg; by sleeping in scrapped cars, gutters and in abandoned buildings; by bathing in the diseased Jukskei River; and by eating out of trash cans, sucking festering sores and stealing rotting produce from the Indian traders on First Avenue. I would have told her about how these orphans of the streets, some of them my friends--their physical, intellectual and emotional growth dwarfed and stunted--had grown up to become prostitutes, unwed mothers and tsotsis, littering the ghetto streets with illegitimate children and corpses. I would have told her all this, but I didn't; I feared she would not believe me; I feared upsetting her.

Up ahead on the Coast Road there's a bunch of teenagers, guys and girls. You don't understand kids' clothes anymore, what it all means. Back in the day things were all tribal -- clear lines. Your haircut and clothes said what music you liked, how smart you were, whether or not you were real, if you were reaching for the Other Place or stuck in the gutter. Internet's taken all of that, mangled the codes. People are mongrels of whatever the fuck now. Kurt Cobain shot himself for being a sell-out and these kids wouldn't even grasp the concept. You hate these kids. Wish you were these kids. Envy their obliviousness, like the world had just come into being, and existed only for you and your friends, and all you had was time.

When we turned off Carmel Valley Road south onto Highway 1 and entered Big Sur, nature woke up and suddenly started doing the can-can. Everywhere I looked, the jagged mountains were tumbling into the sea, like rockslides frozen in free fall—still yet dramatic at the same time. We navigated a thin, winding ribbon of road hundreds of feet above the exploding surf. I rolled the window down, and heard sea lions barking and waves booming into sea caves below. The spicy aroma of sage mixed with sea salt wafted into the truck. We dipped down into forests where the air dropped ten degrees and the massive redwood trees clustered together in tribal circles, then we burst back into the sun again. I twisted my head in every direction, trying not to miss a thing.

The Qur’ān began by criticizing two closely related aspects of that society: the polytheism or multiplicity of gods which was symptomatic of the segmentation of society, and the gross socioeconomic disparities that equally rested on and perpetuated a pernicious divisiveness of mankind. The two are obverse and converse of the same coin: only God can ensure the essential unity of the human race as His creation, His subjects, and those responsible finally to Him alone. The economic disparities were most persistently criticized, because they were the most difficult to remedy and were at the hear of social discord—although tribal rivalries, with their multiple entanglements of alliance, enmity, and vengeance, were no less serious, and the welding of these tribes into a political unity was an imperative need. Certain abuses of girls, orphans, and women, and the institution of slavery demanded desperate reform.

I pray that you must have peace within yourself. Have you seen yourself lately. You are always angry & busy fighting. You are fighting everything & fighting everyone. First you had valid good reasons why you should be fighting. Now you have excuses why you are fighting. I pray that you have peace within yourself. Its foreigners your fighting. After winning. It's racism war your fighting. After winning. It tribalism your fighting. After winning. Its culture vs religion war your fighting. After winning. Its gender war ,boys verses girls your fighting. After winning . Its girls against other girls (feminine war) & boys against other boys (muscular war) your fighting. After winning . Its your thoughts against your heart war your fighting. After winning . Its your feelings against spirituality war your fighting. After winning. its something else your fighting................ Money you have. Status you have. Job and friends you have. Pride and ego you have, but I pray you have peace. and I pray that you have inner peace. Some battles you fight them but the real war is within yourself.

The whole affair left a lot of bad feeling, particularly because on 17 March, the day after Davis was released, a drone attack on a tribal council in North Waziristan killed about forty people. The attack seemed to send the message that the CIA could do as it pleased in our country.

Amanollah Khan had tried to assert rights for women in the 1920s, together with his queen Soraya, who famously cast off her veil in public. The royal couple also began promoting the education of girls, banned the selling of them for marriage, and put restrictions on polygyny. The backlash was severe. To many Afghans, and particularly to the majority who did not live in Kabul, the reforms seemed outrageous: Tribal men would lose future income if daughters could no longer be sold or traded as wives. In 1929, under threat of a coup, the king was forced to abdicate.

Rapid attempts at reforming society and culture were met with great resistance and fury aimed at the government for again issuing decrees to ban child marriage and the lucrative trading of women and girls, and for stating that no women should be sold for marriage, or married against her will. Once more tribal men saw the risk of losing both cash and influence. If women were to be educated and work outside the home, they would “dishonor” their families by being seen in public and potentially develop other, even more subversive ideas. And who would care for the children if women took over the tasks of men? Society would undoubtedly fall apart. Worst of all, another proposed decree would allow women to initiate divorce more easily. Clearly, foreign influence brought decadence and subverted Afghan traditions. The reforms were declared un-Islamic by many religious mullahs.

Following the Soviet invasion, the Communists, to their credit, passed decrees making girls’ education compulsory and abolishing certain oppressive tribal customs—such as the bride-price, a payment to the bride’s family in return for her hand in marriage. However, by massacring thousands of tribal elders, they paved the way for the “commanders” to step in as the new elite. Aided by American and Saudi patronage, extremism flourished. What had once been a social practice confined to areas deep in the hinterlands now became a political practice, which, according to ideologues, applied to the entire country. The modest gains of urban women were erased. “The first time a woman enters her husband’s house," Heela “told me about life in the countryside, “she wears white”—her wedding dress—“and the first time she leaves, she wears white”—the color of the Muslim funeral shroud. The rules of this arrangement were intricate and precise, and, it seemed to Heela, unchanged from time immemorial. In Uruzgan, a woman did not step outside her compound. In an emergency, she required the company of a male blood relative to leave, and then only with her father’s or husband’s permission. Even the sound of her voice carried a hint of subversion, so she was kept out of hearing range of unrelated males. When the man of the house was not present, boys were dispatched to greet visitors. Unrelated males also did not inquire directly about a female member of the house. Asking “How is your wife?” qualified as somewhere between uncomfortably impolite and downright boorish. The markers of a woman’s life—births, anniversaries, funerals, prayers, feasts—existed entirely within the four walls of her home. Gossip, hopscotching from living room to living room, was carried by husbands or sons.

BA Nubian Princess Zahra for a young man, Liberia was exciting, but it was also an outright dangerous place to be. It wasn’t only the dangerous situations that could present themselves, such as suddenly being confronted by gangs or petty criminals on the streets or along the roads between villages. There were also natural dangers that could run the gamut from snake bites to being attacked by wild animals. I constantly heard stories, told to me by my crew members, of friends, family and neighbors being seriously hurt or killed in the bush. When I was born in 1934 my life expectancy was 59.3 years. When I came to Liberia the average life expectancy in Liberia was 33.1 years. Now in the United States it is 78.5 years and in Liberia it is 62.9 years. Things have improved in both countries, but at my “advanced age” I consider myself very fortunate. Regardless of the severity of the obvious dangers in Liberia, the greatest danger is still what could come from not understanding the tribal rules based on long held traditions, which were both secular and religious in nature. Fooling around with the local women might be a nice way to spend an afternoon or evening but the ramifications could be costly, dangerous or even deadly! It wouldn’t even matter if the flirtation had been started by the girl, or let’s say woman, because Liberia’s women don’t remain girls very long. But, the memories of their families are long-lasting!

According to Finnish psychologist Kaj Björkqvist, there is no logical reason to assume “that females should be less hostile and less prone to get into conflicts than males.” Depending on age, economic class, stress, and tribal custom, girls and women will physically and verbally assault each other. In fact, according to Björkqvist, “with respect to interpersonal aggression, same-sex encounters are more frequent than between-sex encounters.” We may remember that anthropologist Victoria Burbank found female “acts of physical aggression, [which ranged] from slaps to murder, in sixty-one percent of the societies.

we learned that girls are much more likely to seek help for a suffering friend if they can count on adults to respect their tribal loyalties.

When the police fired on the tribals at Muttanga, a large convention was held in protest at Manantavadi, and I also took part in it. I went there because I was invited. When I was called to speak, a young girl came up to the mike and announced loudly that Janu and a sex worker were not to be treated alike. It was clear that someone had made her do that. I didn’t want to create trouble in those circumstances, and so I got up and declared that I wasn’t going to speak. This experience was a good eye-opener with regard to the prejudices that even highly motivated political activists lug around.

… I said, “Jimmy, tell the Captain that Maarten will most likely call crying about me.” Jimmy laughed and said, “He already did!” Back on the river, fighting a seven knot current we made slow headway upstream towards Harbel. First my First Mate Olaf was murdered, and now my Chief Engineer. In my gut I knew that Maarten was right about who killed Eddie, but what possessed Eddie to have sex with one of the tribal girls was beyond me. He must have known the consequences if he got caught; I just didn’t understand what got into Eddie. Messing around with tribal girls was bad enough, but once they have been promised to someone else by the chief, it spelled real trouble. Suddenly the thought came to me that Maarten may have been fooling around with the native girls as well. Was it Maarten? If so how could he have twisted the facts around so that Eddie would take the fall? No ready answer came to me, so I would have to let it go. Besides, Maarten was alive and had a family. Without proof I had nothing, other than a lingering doubt.

Girls were warned by their mothers against infidelity to their husbands, since adultery cost a married woman her nose, or ears; for a second offense she was killed by her brothers, or first cousins, upon formal complaint by her husband. By tribal law murder was punished by death, or by stripping the murderer of all property for the benefit of the dead man’s family, the latter choosing the penalty. Proven treachery, which amounted to treason, was also punished by death; and a thief was compelled to return the stolen goods to their rightful owner.

Though analysts differ on the details, they agree that the centuries-old jostling between the Zirak Durranis and their rivals, the Panjpai Durranis and the Ghilzais, fuels the conflict today.4 Many ordinary Afghans of the Zirak Durrani, such as Nazak, would have turned naturally against the Taliban. The Taliban’s tribalism and radical ideology separates it from Karzai’s ethnically mixed government and most of the Afghan people, because banning the education of girls, employment for women, and even music is counter to most of the closely held beliefs of ordinary Afghans.

It was marijuana that drew the line between us and them, that bright generational line between the cool and the uncool. My timidity about pot, as I first encountered it in Hawaii, vanished when, a few months later, during my first year of high school, it hit Woodland Hills. We scored our first joints from a friend of Pete's. The quality of the dope was terrible -- Mexican rag weed, people called it -- but the quality of the high was so wondrous, so nerve-end-opening, so cerebral compared to wine's effects, that I don't think we ever cracked another Purex jug. The laughs were harder and finer. And music that had been merely good, the rock and roll soundtrack of our lives, turned into rapture and prophecy. Jimi Hendrix, Dylan, the Doors, Cream, late Beatles, Janis Joplin, the Stones, Paul Butterfield -- the music they were making, with its impact and beauty amplified a hundredfold by dope, became a sacramental rite, simply inexplicable to noninitiates. And the ceremonial aspects of smoking pot -- scoring from the million-strong network of small-time dealers, cleaning "lids," rolling joints, sneaking off to places (hilltops, beaches, empty fields) where it seemed safe to smoke, in tight little outlaw groups of three or four, and then giggling and grooving together -- all of this took on a strong tribal color. There was the "counterculture" out in the greater world, with all its affinities and inspirations, but there were also, more immediately, the realignments in our personal lives. Kids, including girls, who were "straight" became strangers. What the hell was a debutante, anyway? As for adults -- it became increasingly difficult not to buy that awful Yippie line about not trusting anyone over thirty. How could parents, teachers, coaches, possibly understand the ineluctable weirdness of every moment, fully perceived? None of them had been out on Highway 61.

What I need from you,’ the woman added, ‘is your tribal name.’ Odette was puzzled. ‘My tribal name?’ ‘Yes. The tribe of your ancestors, where your people originated from. Whenever I sell native artwork I provide written provenance with the greeting cards, naming the tribe that the artist originates from. It adds to the value of the work, you see?’ She looked at the frowning Odette, sympathetically. ‘Oh, I’m sorry. Perhaps you have lost all contact with …’ The woman blushed with embarrassment.

I’ve always yearned to be a black man, to have a black man’s soul, a black man's laughter. You know why? Because I thought you were diflFerent from us. Yes, I thought you were something special, something difiFerent on this sad earth of ours. I wanted to escape with you from the white man’s hollow materialism, from his lack of faith, his humble and frustrated sexuality, from his lack of joy, of laughter, of magic, of faith in the richness of after-life. encouragement and signs of gratitude or recognition have been very few, if any, along my road. If humanity can be compared to a tribe, then you may say I’m completely de-tribalized. You love Negroes out of sheer misanthropy, because you think they aren’t really men. in the end all human faces look alike with nothing bright or hopeful around me, except those distant stars— and even there, let’s be frank: it’s only their distance that gives them that purity and beauty ideals don't die— obliged to live on shit sometimes, but don’t die! the company a great cause always keeps: men of good will and those who exploit them your skin, you know, is worth no more than the elephants’ hide. In Gennany, at Belsen, during the war, it seems we used to make lampshades out of human skin— for your information. And don’t forget, Monsieur Saint- Denis, that we Germans have always been forerunners in everything ‘Women,’ I concluded rather bitterly, ‘have at their command certain means of persuasion which the best- organized police forces do not possess.’ The number of animals who lived in cruel suffering, sometimes for years, with bullets in their bodies, wounds growing deeper and deeper, gangrenous and swarming with ticks and flies, could not be estimated to change species, to come over to the elephants and live in the wilds among honest animals Always cheerful, with the cheerfulness of a man who has gone deep down into things and come back reassured. No one knew the desert better than Scholscher, who had spent so many nights alone there on the starlit dunes, and no one understood better than he did that need for protection which sometimes grips men’s hearts and drives them to give a dog the affection they dream so desperately of receiving themselves. by ‘defending the splendors of nature . . .’ He meant liberty.” Islam calls that ’the roots of heaven.’ and to the Mexican Indians it is of life’— the thing that makes both of them fall on their knees and raise their eyes and beat their tormented breasts. A need for protection and company, from which obstinate people like Morel try to escape by means of petitions, fighting committees, by trying to take the protection of species in their own hands. Our needs- for justice, for freedom and dignity— are roots of heaven that are deeply imbedded in our hearts, but of heaven itself men know nothing but the gripping roots ...” . . . And that girl sitting there in front of him with her legs crossed, with her nylon stockings and cigarette and that silent gaze, in which could be read that stubborn need, not so different from what Morel had seen in the eyes of the stray dogs at the pound. but not even all that was comic and childish about him could deprive him of the dignity conferred upon him by his love for his Maker. that human mass whose physical strength was nothing compared to the faith and spirit that dwelt in him. Three quarters of the Oul6 traditions and magic rites had to do with war or hunting while it's easy to suppress a magic tradition it's difficult to fill up the strange voids which it leaves in what you call the primitive psychology and what I call the human soul The roots of heaven are forever planted in their hearts, yet of heaven itself they seem to know nothing but the gripping roots It must be very consoling to take refuge in cynicism and to try and drown your own remorse in a consoling vision of universal swinishness, and you can always

Some places are even more than mythical, which are not even available on google Maps, Sathuragiri(Sacred mountain of lord Shiva) is just 1000 M above sea level. Approximate elevation of Perrumal Mottai(Sacred Mountain of Lord Vishnu which is situated above Sathuragiri hills where Vishnu in the form of Bramachari Manifestation) which is with around 50 to maximum 75 degree inclination and 8 hours of Non stop hiking with few relaxation time and returning back by next day be tenting there itself in night time on the cliff without proper safeguard but only tribal people guide, So approximately it is 1800 M + above sea level for sure, exact elevation even Google does not have data. Perrumal Mottai (Sacred mountain of Lord Vishnu in the form of Bramachari Manifestation) Sathuragiri anyone are allowed but above that to Perumal Mottai - (No girl is allowed and foreigners not allowed to maintain its sacred nature) is the highest peak in sathuragiri hills and second highest peak in Tamilnadu without any proper transportation and rescue facilities situated above Sathuragiri (Sacred mountain of lord Shiva).

...The lore supposes there should be conflict, hostility, battle, but I wonder, in contact with spirits, if what the boy needs is a good helping of cold anger." "Cold anger?" "Oh yes, don't you know the distinction? Tribal mothers always tell their children that there are two kinds of anger: hot and cold. Boys and girls experience both, but as they grow up the angers separate according to the sex. Boys need hot anger to survive. They need the inclination to fight, the drive to sink the knife into the flesh, the energy and initiative of fury. It's a requirement of hunting, of defense, or pride. Maybe of sex, too." "Yes, I know," said Elphaba, remembering. Sarima blushed and looked unhappy, and continued. "And girls need cold anger. They need the cold simmer, the ceaseless grudge, the talent to avoid forgiveness, the sidestepping of compromise. They need to know when they say something that they will never back down, ever, ever. It's the compensation for a more limited scope in the world. Cross a man and you struggle, one of you wins, you adjust and go on - or you lie there dead. Cross a woman and the universe is changed, once again, for cold anger requires an eternal vigilance in all matters of slight and offense.

Most memorably for readers, Hochschild reprints staged photographs taken by the English missionary Alice Seeley Harris and supplied to the anti-Léopold campaign through the English missionary John Weeks. The missionaries knew that showing these fake photos at “lantern shows” in community halls in Britain won more attention and donations than their detailed accounts of cannibalism and sleeping sickness ravaging their areas. Hochschild does not tell the reader that the photographs are staged, nor does he explain that the photographs of people with severed hands were victims of gangrene, tribal vendettas, or cannibalism having nothing to do with rubber. In the most famous photo of them all, a man whom Seeley got to sit on the veranda of her mission station with a severed hand and foot before him, the original caption given by Morel reads: “Sala of Wala and remains of his five year old daughter; both wife and child were eaten by king’s soldiers at a cannibal feast. Until Hochschild, no one had suggested that the girl or her mother were killed for rubber, only that the EIC had failed to control the eating habits of its citizens. Hochschild, however, captions the photo thus: “Nsala, of the district of Wala, looking at the severed hand and foot of his five-year-old daughter, Boali, a victim of the Anglo-Belgian India Rubber Company (A.B.I.R.) militia.

He couldn’t believe how lucky he was to have found a girl like her. She may have been the perfect woman for him.

I risked a quick glance over my shoulder as we raced through the door and saw some men in uniforms converging on the spot we had been fighting. The three weres were lying on the floor, all obviously injured. Three Wolf Moon’s leg was bent at a wrong angle and Tribal Tattoos was holding his arm and howling. Brass Knuckles was still scrabbling at his bleeding neck, sobbing like a little girl that he had been bitten.

We all recognize this portrait of boyhood. The male mind appears to be innately tribal—that is, structured in advance of experience so that boys and men enjoy doing the sorts of things that lead to group cohesion and success in conflicts between groups (including warfare).20 The virtue of loyalty matters a great deal to both sexes, though the objects of loyalty tend to be teams and coalitions for boys, in contrast to two-person relationships for girls.21

Tacked onto each girl’s name is the name of her father and her father’s father, and the family or tribal name, so Hessa becomes Hessa Salem Farhan Al-Nasser.

Predators taking advantage of a loophole in US law that in practicality means a white or non-Native man can assault a Native girl or woman on tribal lands and the tribal authorities have no jurisdiction over him.